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Études Mongoles Et Sibériennes, Centrasiatiques Et Tibétaines, 46 | 2015 Diseases and Their Origins in the Traditional Worldview of Buryats : Folk Med

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Études Mongoles Et Sibériennes, Centrasiatiques Et Tibétaines, 46 | 2015 Diseases and Their Origins in the Traditional Worldview of Buryats : Folk Med Études mongoles et sibériennes, centrasiatiques et tibétaines 46 | 2015 Études bouriates, suivi de Tibetica miscellanea Diseases and their origins in the traditional worldview of Buryats : folk medicine methods Les maladies et leurs origines dans la vision du monde traditionnelle des Bouriates : méthodes de traitement populaires Marina Sodnompilova and Vsevolod Bashkuev Electronic version URL: https://journals.openedition.org/emscat/2510 DOI: 10.4000/emscat.2510 ISSN: 2101-0013 Publisher Centre d'Etudes Mongoles & Sibériennes / École Pratique des Hautes Études Electronic reference Marina Sodnompilova and Vsevolod Bashkuev, “Diseases and their origins in the traditional worldview of Buryats : folk medicine methods”, Études mongoles et sibériennes, centrasiatiques et tibétaines [Online], 46 | 2015, Online since 10 September 2015, connection on 13 July 2021. URL: http:// journals.openedition.org/emscat/2510 ; DOI: https://doi.org/10.4000/emscat.2510 This text was automatically generated on 13 July 2021. © Tous droits réservés Diseases and their origins in the traditional worldview of Buryats : folk med... 1 Diseases and their origins in the traditional worldview of Buryats : folk medicine methods1 Les maladies et leurs origines dans la vision du monde traditionnelle des Bouriates : méthodes de traitement populaires Marina Sodnompilova and Vsevolod Bashkuev Introduction 1 The nature of diseases in the traditional beliefs of the Mongolian peoples is a complex, ambiguous and generally understudied phenomenon. This paper seeks to answer the following questions : -What is “disease” as realized by a man of traditional culture ? -What state of human organism the Buryats considered as unhealthy ? A search for answers to these questions determines the necessity to study the traditional Buryat perceptions of the origins of some widespread illnesses. Another interesting issue is Buryat understanding of the ways by which infectious diseases spread. All this data help better grasp the logic of magical methods, rituals and rational practices of Buryat folk medicine. For the first time this paper presents a number of folk healing methods recorded by the authors during field research in one of the Buryat ethno-territorial groups, the Zakamna Buryats living in the mountainous area in the southwest of the Republic of Buryatia. 2 A number of ethnographic, historical and sociological works considered health problems of the Mongolian peoples, particularly Buryats. However, in all these studies the problem of diseases was viewed in the context of Tibetan medicine. Tibetan medicine is traditionally considered the folk medicine of not just Buryats, but peoples of Mongolia too. In reality, however, it differs from the folk medicine of the Mongolian peoples since it is based on a scientific foundation of the Buddhist tradition. In this connection we specifically accentuate that the goal of this paper is to study folk and Études mongoles et sibériennes, centrasiatiques et tibétaines, 46 | 2015 Diseases and their origins in the traditional worldview of Buryats : folk med... 2 everyday medicine of the Mongolian peoples. Mongolian folk medicine practices represent a heritage of the centuries-old culture of nomadic cattle herders and hunters, whose knowledge of healing and bone-setting were accumulated in observations of animals and assistance to them. Since the ideological foundation of folk medicine was mainly formed according to Shamanist ideas and practices, most of the existing historiography concentrated around activities of Shamans, healers, bone- setters and conjurers. 3 The problem of diseases was analyzed in the context of some relevant research problems. For instance, attention was paid to diseases and their causes in the course of analysis of the Shamanist pantheon. Information about the diseases appeared as part of historical and ethnographic descriptions of certain ethnic groups and nationalities of the Mongolian world. Describing Western Buryat Shamanist pantheon M. N. Khangalov pointed out a whole group of deities, characterized in the traditional worldview as malicious spirits and gods, whose function is to send diseases to the people. He also described Buryat folk treatment methods and magical skills mostly characteristic of Shamanist practices. 4 G. N. Potanin and Ts. Zhamtsarano also left many descriptions of diseases spread among the Mongolian peoples in the late 19th-early 20th centuries and methods of their treatment. The everyday folk medicine of the Buryats with both its rational and irrational treatment methods was studied in the works of G.-D. Natsov, L. Linkhovoin, N. L. Zhukovskaya, G. R. Galdanova, S. G. Zhambalova, T. T. Badashkeeva and other researchers. For example, studying the traditional nutritional system of the Zakamna Buryats G. R. Galdanova comes to the conclusion that it was the healthy and nutritious food of the taiga and highland zones of southwest Buryatia that contributed to good health of the local population. T. T. Badashkeeva paid much attention to the activities of a specific group of healers — the bariachi bonesetters. Studying Buryat hunting S. G. Zhambalova turns to medicinal properties and the use of elements of spoils of the chase (bear fat, velvet antlers, fresh water seal’s fat) for treatment of various diseases. It should be noted, however, that the aforementioned studies are related to data collection period in the study of Buryat traditional culture. As such, they mostly contain field materials gathered by their authors, awaiting specific scientific scrutiny. From this viewpoint, in the context of this paper these publications can be treated as primary sources. 5 The study by K. M. Gerasimova analyzes life protection rituals in the Buddhist tradition. Studying Buddhist cultic texts, K. M. Gerasimova traced the way in which Buddhists enhanced ancient traditions of magical protection of humans within the context of Buddhism’s primary objective that was to establish the authority of the “Yellow Faith” among Central Asian peoples. 6 Since the Buryats perceived diseases as malignant activity of other world’s creatures or people practicing magic, special attention in the traditional culture was paid to preventive measures. These included rites, ritual activities, making of protective charms and jewelry, and decoration of clothes or their parts with ornaments depicting protective symbols. In this connection we also included studies on Buryat decorative art, musical and dancing culture2 into the framework of this paper. 7 However, despite the existence of scientific works on Buryat folk medicine, the nature of the diseases as reflected in the traditional Buryat worldview, causes of diseases, their Études mongoles et sibériennes, centrasiatiques et tibétaines, 46 | 2015 Diseases and their origins in the traditional worldview of Buryats : folk med... 3 typology and traditional methods of their treatment still represent an insufficiently studied field and, therefore, require closer scientific attention. Denotation of diseases in the language 8 In the Mongolian languages the denotation spectrum of sickness or ailment is rather broad. Übshen (Bur.), gem3 (Bur.), övchin (Mong.) denote “sickness, illness, ailment” (Butanaev 1996, p. 6). 9 A group of other meanings associated with the above mentioned terms attracts attention. They are “vice”, “deficiency”, “taint”, “harm” and “hoodoo,” which points at the principal attribute of diseased human condition in the worldview of the Mongols, that is, a violation of integrity of the human body, organism as a whole, and a deviation from the norm. Interesting information about early beliefs reflecting the condition of a sick man is provided by the contemporary analysis of terms’ semantics. In particular, the semantic analysis of the root ot and its variants ut/üt/еt/it carried out by E. V. Sundueva led us to the following conclusions. The archaic figurative root ot with the meaning of “something gnarled/bent” is associated with an entire group of terms, among which we are particularly interested in [Bur.] übde / [Mong.] övd / övde in the already known meaning “to be sick, to ail,” but originally denoting “to be bent with pain.”4 The Mongol word övdög “knee” belongs to the same group of terms with the common meaning “something bent.” Interesting in this connection is one of the treatment methods used by Kalmyks in order to cure hordeolum externum (stye). It could be treated by putting a sore eye to a knee three times followed by a mandatory spell övdg övdgen av, which literally means “a knee, take away the illness” (Sharaeva 2011, p. 70). Obviously, the terms denoting illness ascend to depictive roots. Symptoms of a disease. Disease typology 10 The traditional worldview of the Mongolian peoples, particularly Buryats, defines that any disease is a negative consequence of a human contact with the other world ; a result of human violation of taboos that determine the interactions of the world of men with that of deities and spirits. In this connection it is necessary to divide diseases into two types : 11 1. Mild illnesses, the causes of which people could understand. For their treatment age- old methods and medicines were used. In particular, such illnesses included various traumas (wounds, bone fractures, cold) ; 12 2. Serious and epidemic diseases, the nature of which was unknown to people (fever, smallpox, anthrax, plague, rabies, venereal diseases, paralysis). Their treatment, as a rule, required magical means and methods, such as various rituals and conjurations. 13
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